四分律行事鈔資持記 1.882

1.882

師名中，問標三名。師是華言，義通二師，文指和尚。答中初句略答。非此本有，故無正翻。顯下諸文，皆義翻耳。善下，引示，初引《見論》。師即和尚。彼因瞿陀沙彌為育王說法，王以八分食供養；沙彌云：迴與我師及闍梨；王問二名，沙彌隨答。文引答詞。無罪者，令無所犯故；共於者，兼彼和尚故。論下，會上師名。初《論傳》者，諸記並云《見論》及〈法顯傳〉，疑是一文。外國者，中梵自指五天之外。次引《四分》。呵和尚者，即云：我犯戒和尚不呵，不犯戒亦不知等，如後具引。三引《了論》。正本者，中天語也。準《疏》本音鄔波陀耶。彼云《明了論疏》，稍近梵音，猶乖《聲論》；余親參譯，委問本音，如上所述。即下，點示邊語。《疏》云：如昔人解和中最上，此逐字釋，不知音本。四引相傳。糾猶舉也。《疏》云阿闍梨者，亦訛略也；如梵天音阿遮利耶，唐翻教授。五引《雜含》。示通邪正。已上且引諸出不同，華梵二音，準《疏》為定。

Regarding the name of the master, the question raises three designations. 'Master' (shī) is a Chinese word, its meaning applying to both masters, while the text indicates the upādhyāya. In the reply, the first line gives a brief answer. Because this was not originally native here, there is no exact translation. The various texts cited below are all semantic translations. From 'Shan' below, texts are cited to show this, first citing the Samantapāsādikā. 'Master' is the upādhyāya. There, because the śrāmaṇera Gauta preached the Dharma for King Aśoka, the king offered him an eightfold portion of food; the śrāmaṇera said: 'I transfer it to my master and ācārya.' The king asked about the two designations, and the śrāmaṇera answered accordingly. The text cites his reply. 'Without fault' means causing one to commit no infractions; 'together with' includes that upādhyāya. From 'Treatise' below, it harmonizes with the master's name above. First, the 'Treatise and Record' refers to what all records call the Samantapāsādikā and the Account of Faxian, suspected to be a single text. 'Foreign countries' refers, from Central India, to places beyond the five Indias. Next, the Dharmaguptaka is cited. 'Admonishing the upādhyāya' means saying: 'When I violate precepts, the upādhyāya does not admonish me, and when I do not violate precepts, he also does not know,' and so forth, as cited fully below. Third, the Vinayadvāviṃśatividyā-śāstra is cited. 'Original source' refers to the language of Central India. According to the Commentary, the original sound is upādhyāya. It says that the Commentary on the Vinayadvāviṃśatividyā-śāstra is somewhat close to the Sanskrit sound, yet still deviates from Sanskrit phonology (Śabdavidyā); I personally participated in translations and thoroughly inquired into the original sound, as described above. From 'promptly' below, regional dialects are pointed out. The Commentary says: 'Like ancient people interpreting it as "the most supreme in harmony," this interprets word by word without knowing the phonological origin.' Fourth, tradition is cited. 'To correct' is like checking. The Commentary states that 'ācārya' is also an erroneous abbreviation; like the sound of Brahmā-heaven, ācārya, translated into the Tang language as 'instruction.' Fifth, the Saṃyuktāgama is cited. This shows that it applies to both the heterodox and orthodox. The above merely cites different sources; between the Chinese and Sanskrit sounds, one follows the Commentary as authoritative.